Shloka 101

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

यज्ञस्य च शिरश्छेत्ता पूष्णो दन्तविनाशनः वह्नेर्हस्तहरः साक्षाद् भगनेत्रनिपातनः

Transliteration

yajñasya ca śiraśchettā pūṣṇo dantavināśanaḥ vahnerhastaharaḥ sākṣād bhaganetranipātanaḥ

Translation

એ જ યજ્ઞનું શિરચ્છેદ કરનાર, પૂષાના દાંત વિનાશનાર, અગ્નિના હાથ હરણ કરનાર અને ભગના નેત્ર પાત કરનાર છે—આથી પ્રગટ થાય છે કે સર્વ યજ્ઞશક્તિ પ્રભુ-પતિના અધિન છે।

Word by Word

• yajñasya: of the sacrifice (Yajña)

• ca: and

• śiraḥ-chettā: the cutter of the head

• pūṣṇaḥ: of Pūṣan (the deity)

• danta-vināśanaḥ: the destroyer of the teeth

• vahneḥ: of Vahni/Agni (Fire)

• hasta-haraḥ: the remover/taker of the hands

• sākṣāt: directly, manifestly

• bhaga: of Bhaga (a Āditya)

• netra-nipātanaḥ: the one who makes the eyes fall / casts down the eyes

Speaker

Suta Goswami (narrating the Daksha-yajna episode to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Yajna
• Pushan
• Agni
• Bhaga

FAQs

What is the importance of this verse in the context of Linga worship?

It teaches that yajña (ritual) becomes fruitful only when offered with recognition of Shiva as Pati; Linga-worship centers that surrender, so ritual is purified of ego and aligned with Mahadeva’s grace.

How does this verse describe the nature of Shiva (Shiva-tattva)?

Shiva-tattva is shown as the sovereign regulator of all powers: when devas and ritual agencies act without honoring Him, He can withdraw their capacities, revealing that all śakti functions by His lordship alone.

What ritualistic or Yogic practice is highlighted here?

The takeaway is Pashupata-bhāva: humility and surrender (śaraṇāgati) of the pashu, breaking pasha-like pride in mere ritual performance and reorienting worship toward the Linga as the living presence of Pati.